The Hubble Ultra Deep Field, is an image of a small region of space in the constellation Fornax, composited from Hubble Space Telescope data accumulated over a period from September 3, 2003 through January 16, 2004. The patch of sky in which the galaxies reside was chosen because it had a low density of bright stars in the near-field. (Photo credit: Wikipedia)

The number of new articles and books coming out that assert that the universe literally arose from nothingness without any deity reveal the desperation of atheists. They behave like individuals that assert an absurdity, thinking that if they repeat it enough people will believe it. No matter how much atheists repeat the mantra, “The universe popped into existence out of nothingness,” it will not make that claim any less incoherent. Atheists still play games with the “quantum vacuum,” even though theists have pointed out time and time again that a quantum vacuum is not mere nothingness. When Hawking speaks of a true vacuum causing the existence of a false vacuum, he is spouting nonsense. “Ex nihil, nihil fit” (from nothing, nothing comes to be”) is true today as it was in the past. Pure nothingness is just nonexistence–since it is literally no-thing, not matter, not energy–it cannot have any powers including causal powers. If the atheist tries to bring in another factor into the “true vacuum,” that brings back “something.” The atheist would be more consistent to accept the ancient idea of the everlastingness of the universe as do some “multiverse” theories. In the end, I do not think they save atheism, but at least they are not obviously self-contradictory.

Atheistic scientists often accuse theists of believing in the fantastic, in something so absurd that it cannot exist. Such claims are often salted with terms such as “Santa Claus” and “The Tooth Fairy,” as if that has anything to do with the issue of the existence of God. It is far more fantastic to believe that something arose from sheer nothingness. It is also far more fantastic to believe in an infinite number of universes in which all logical possibilities are actualized (If the traditional conception of God is logically possible, involving no contradiction, which it surely is, then I suppose the atheist would accept one logical possibility that is not actualized–but then the atheist is all about making exceptions when it suits him).

Atheism is primarily about rebellion rather than reality–some people refuse to accept a God who calls their behavior to account. Atheism is a matter of human pride–the refusal to accept any mind higher than one’s own or any truths that go beyond the purview of physical science (especially physics). Some atheists, such as the late Antony Flew, were honest seekers of the truth, and he became a believer in a deistic God. Atheists who are really God-haters may also change their minds if they can overcome their hatred. There is a subset of atheists who are hard core, such as the majority of the members of the National Academy of Sciences as well as those who deign to assert that something can come from nothing. These individuals could see God face to face and deny His existence. They are like the dwarfs in C. S. Lewis‘s The Last Battle, who perceive the gold and jewels Aslan offers them as horse waste and straw. Anyone who asserts a clear contradiction in defense of atheism must be willfully blind. These same scientists will use logic and reason to attack the coherence of a theory they do not accept–yet they assert a blatant contradiction as being true. The only way I can explain that is that the scientists’ beliefs are an act of the will rather than primarily an act of the intellect. They have willed to reject God, and their assertion of contradiction follows. If asserting that something comes from nothingness is the only “argument” that an atheist gives for his position, then that atheist truly is desperate. Atheists who accuse theists of irrationality ought to look at themselves in a mirror first.

Are people who are not Christians going to hell? Is there truth in non-Christian religions? Can Christians learn something valuable about their own faith from non-Christian religions? These questions concern at least those Christians who are orthodox with a small “o,” those who believe the doctrines of the Incarnation of God in Christ as fully God, fully man, and who believe that his life, death, and resurrection brings hope of eternal life and freedom from sin.

Many Christian Fundamentalists and even some Evangelicals believe that non-Christians are going to hell. Forget euphemisms such as “they are lost;” let this believe stand out in its full starkness. As a child in the Churches of Christ, I attended a “gospel meeting” in which a preacher said if non-Christians are not lost, why send missionaries to convert them. This was sloppy argumentation on his part, and I believe the Fundamentalists to be incorrect.

As an orthodox Christian, I believe that all who go to Heaven do so through Christ, whether they recognize that during this life or not. One can affirm the uniqueness of Christianity and the unique truth of Christianity without damning those who have either not heard about Christianity or do not seriously consider it due to the depth of the faith in which they were reared. The Roman Catholic theologian Karl Rahner referred to “anonymous Christians,” good non-Christians whom God would save, would send to Heaven. C. S. Lewis, in the last volume of the Narnia series, The Last Battle, has a follower of the false god Tash, a good man, saved by Aslan the Lion (a Christ figure) because, as Aslan puts it, “You thought you were worshiping Tash while all the time you were worshiping me.”

To the argument that there is no need to send missionaries, my reply is, “Isn’t Christianity good news. Isn’t it a good thing to spread the message of Christ? Maybe that message will turn the lives of people around who would not be open to any grace in their own religion. And if Christianity is ultimate truth, isn’t it a good thing to spread it without presuming that those to whom you’re preaching are going to hell?”

As far as Christians learning from other religions, why not? God can spread His revelation to whom He wills, and other religions may contain partial truths without containing the fullness of Christian faith. As St. Thomas Aquinas said, multis gentilium facta fuit revelatio, “to many nations revelation has been made.” From the Hindus Christians can learn more about the immanence of God (without accepting pantheism). From the Buddhists Christians can learn about letting go of desires that get in the way of God (without accepting the atheism of Theravada Buddhism). From Taoism Christians can enrich their sense of the unity and mystery of God (again without accepting pantheism). From some Native American religions Christians can gain a sense of God’s closeness to the natural world and that His love extends to plants and animals, not just man–and one could go on.

This is not to say that all religions make the same claims, as the philosopher John Hick believes. He thinks that all religions are about calling people to a high moral life–but one does not have to be religious to believe this. Plus, religions make contradictory claims about reality; Sankara’s pantheism is not the same as Christian theism, and atheistic Theravada Buddhism which denies any individual self or soul is the opposite of Christianity on those two points. The Christian theologian Stanley Hauerwas has said that “If all Jesus said was for us to be nice to each other, why the h… did they crucify him?”

Christianity, I believe is ultimately true–not just true for me, but true for everyone at all times. But as a Christian, I can still learn about my faith from studying other religions–and I can admit that Christ can save whom He wills, including non-Christians of good will and who accept God’s grace–which may be something that occurs postmortem. Finally, Christians should present the gospel as the good news of what Christ has done for mankind and not just a means for avoiding hell.

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